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Term Definition
归人《佛学大辞典》
(术语)拨妄而入于真也。汉光类聚一曰:“断九界迷情,归入佛界一理。”
归仰《佛学大辞典》
(术语)归依仰慕也。义林草四本曰:“起殷净心,策殊胜业,申诚归仰,故名敬礼。”无量寿经上曰:“天人归仰。”
归依《佛学大辞典》
(术语)于胜者归投依伏也。大乘义章十曰:“归投依伏故曰归依。归投之相,如子归父。依伏之义,如民依王。如怯依勇。”法界次第上之上曰:“归以反还为义,依者凭也。”义林章四本曰:“归依者,归敬依投之义。”胜鬘经曰:“一切法常住,是故我归依。”
归依佛《佛学大辞典》
(术语)舍邪师而事正师也。大乘义章十曰:“依佛为师,故名归佛。”
归依僧《佛学大辞典》
(术语)舍邪友而伴正友也。大乘义章十曰:“依僧为友,故称归僧。”
归依法《佛学大辞典》
(术语)舍邪法而修正法也。大乘义章十曰:“凭法为药。故名归法。”
归俗《佛学大辞典》
(杂语)弃僧而复归于俗生活也。象器笺十二曰:“居家必用吏学指南篇云:还俗,谓僧道犯罪归家者。归俗,谓僧道无罪,自愿归家也。”
归元《佛学大辞典》
(术语)又曰归真,归寂,归化,归本。出生灭界,还归于真寂本元之意。谓人之死亡也。与圆寂同义。禅家于亡者之位牌题新归元或新归真,其下有具法名者。普通谓僧侣之死亡。
归南《佛学大辞典》
(人名)归宗之常禅师与南泉之愿禅师也。略禅林类集四曰:“归宗常禅师,因刬草次。有座主来参。偶见一蛇过,师逐锄断之。主云:久响归宗,元来是个粗行沙门。师云:你粗我粗?主云:如何是粗?师坚起锄头。主云:如何是细?师作斩蛇势。主云:与么则依而行之。师云:依而行之且置,你甚处见我斩蛇?主无对。”同四曰:“南泉愿禅师,因两堂首座争猫儿。师乃提起云:大众道得即救取,道不得即斩却也。众无对,遂斩之。至晚赵州从外归。师举似州,州乃脱履安头上而出。师云:子若在,即救得猫儿。”宗论三之三曰:“寒拾之诃律主,归南之斩猫蛇。譬良医砒霜治病,大将奇计除贼。”
归命《佛学大辞典》
(术语)Namas Namb Namo,梵语曰南无。译曰归命。有三义:一,身命归趣于佛之义。二,归顺佛之教命之义。三,命根还归于一心本元之义。揔为表信心至极之词。起信论净影疏上曰:“内正报中,命根为要,故举要命。属彼三宝,名之为归。”起信论义记上曰:“归者趣向义,命谓己身性命。生灵所重,莫此为先。(中略)二归是敬顺义,命谓诸佛教命。”同海东疏上曰:“敬顺义是归义,趣向义是归义。命谓命根,总御诸根,一身之要,唯命为主。万生所重,莫是为先。举此无二之命,以奉无上之尊,表信心极,故言归命。又复归命者还源义,所以者众生六根,从一心起。而背自源,驰散六尘。今举命总摄六情,还归其一心源,故曰归命。所归一心即是三宝故也。”法华嘉祥疏四曰:“归命者,以命归投十方诸佛也。”
归命合掌《佛学大辞典》
(术语)十二合掌之一。礼拜之时,合左右之掌,交叉十指,谓之归命合掌。即金刚合掌也。大日经疏十三曰:“令十指头相叉,皆以右手指加于左手指上,如金刚合掌也。此云归命合掌,梵音名钵啰拏摩合掌。”莲华部心轨曰:“归命合掌亦名金刚合掌。”梵Praṇama。
归命顶礼《佛学大辞典》
(术语)顶礼者以神佛之足,戴我顶上而礼拜者。是归命为意业之礼拜,顶礼为身业之礼拜也。大日经疏十二曰:“重言归命顶礼者,此义大同小异。重言者,恭敬深至故尔也。”
归宗寺《佛学大辞典》
(寺名)在江西卢山。西晋咸康六年,右将军王义之舍其故宅为西天达摩多罗所建。唐元和中,智常住此而复兴,白乐天,李渤等,时来访道。尔后为禅院,经第二世澹权,第三世怀恽,第四世弘章,而策贞慧超又居之。宋太平兴国九年,道诠住之为第十二世,义柔嗣之。淳化四年,柔寂而慧诚补第十四世之席,住十四年。历可宣慧通等,有志芝,于山顶结茅庵而居。其次正贤住之,于宋代为禅宗之大道场。见传灯录,续传灯录等。
归寂《佛学大辞典》
(术语)又曰入寂。归于寂灭入于寂灭之义。示证果人死之词。寂灭为涅槃之译语,原为生死共灭之义。惟今偏于生之一边而曰归寂。后遂尊僧侣之死而用之。辅行一之二曰:“圆音教风,息化归寂。”释氏要览下曰:“释氏死谓涅槃,圆寂,归真,归寂,灭度,迁化,顺世。皆一义也。随便称之,盖异俗也。”
归性《佛学大辞典》
(术语)摄有为之事相,归于真如之实性也。述记一本曰:“摄相归性,皆如为体。故经说言,一切法亦如也,至于弥勒亦如也。”
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